In all affairs - love, religion, politics, or business - it's a healthy idea, now and then, to hang a question mark on the things you have long taken for granted.

Why is it so hard to keep the mind concentrated, and to live up to our good resolutions? The problem is the basically mechanical nature of our left-brain consciousness. We have a kind of robot servant who does things for us: we learn to type or drive a car, painfully and consciously, then our robot takes over, and does it far more quickly and efficiently. Because man is the most complex creature on Earth, he is forced to rely on his robot far more than other animals. The result is that, whenever he gets tired, the robot takes over. For the modern city dweller, most of his everyday living is done by the robot. This is why it takes an emergency to concentrate the mind 'wonderfully', and why we forget so quickly.

It had been, when I read it, only a vaguely pregnant piece of nonsense. Now it was all as clear as day, as evident as Euclid. Of course the Dharma-Body of the Buddha was the hedge at the bottom of the garden. At the same time, and no less obviously, it was these flowers, it was anything that I-or rather the blessed Not-I, released for a moment from my throttling embrace-cared to look at.

In its beginnings, the credit system sneaks in as a modest helper of accumulation and draws by invisible threads the money resources scattered all over the surface of society into the hands of individual or associated capitalists. But soon it becomes a new and formidable weapon in the competitive struggle, and finally it transforms itself into an immense social mechanism for the centralisation of capitals.

A man full of warm, speculative benevolence may wish his society otherwise constituted than he finds it, but a good patriot and a true politician always considers how he shall make the most of the existing materials of his country. A disposition to preserve and an ability to improve, taken together, would be my standard of a statesman. Everything else is vulgar in the conception, perilous in the execution.

That by any series of changes a protozoon should ever become a mammal, seems to those who are not familiar with zoology, and who have not seen how clear becomes the relationship between the simplest and the most complex forms when intermediate forms are examined, a very grotesque notion. Habitually, looking at things rather in their statical aspect than in their dynamical aspect, they never realize the fact that, by small increments of modification, any amount of modification may in time be generated.

...no Monarchy limited or unlimited, nor any of the old Republics, can possibly be safe as long as this strange, nameless, wild, enthusiastic thing is established in the Center of Europe.

To see ourselves as others see us is a most salutary gift. Hardly less important is the capacity to see others as they see themselves.

The free expression of the hopes and aspirations of a people is the greatest and only safety in a sane society.

Many, and I think the determining, constitutive facts remain outside the reach of the operational concept. And by virtue of this limitation-this methodological injunction against transitive concepts which might show the facts in their true light and call them by their true name-the descriptive analysis of the facts blocks the apprehension of facts and becomes an element of the ideology that sustains the facts. Proclaiming the existing social reality as its own norm, this sociology fortifies in the individuals the "faithless faith" in the reality whose victims they are.

Not without reason did he who had the right to do so speak of the foolishness of the cross. Foolishness, without a doubt, foolishness. And the American humorist, Oliver Wendell Holmes, was not altogether wide of the mark in making one of the characters in his ingenious conversations say that he thought better of those who were confined in a lunatic asylum on account of religious mania than of those who, while professing the same religious principles, kept their wits and appeared to enjoy life very well outside the asylums. But those who are at large, are they not really, thanks to God, mad too? Are there not mild madnesses, which not only permit us to mix with our neighbors without danger to society, but which rather enable us to do so, for by means of them we are able to attribute a meaning and finality to life and society?

The writers against religion, whilst they oppose every system, are wisely careful never to set up any of their own.

The utmost possible regarding an individual is a statement as to some order of probability about the future. Heisenberg's principle has been seized upon as a basis for wild statements to the effect that the doctrine of arbitrary free will and totally uncaused activity are now scientifically substantiated. Its actual force and significance is generalization of the idea that the individual is a temporal career whose future cannot logically be deduced from its past.

We should be considerate to the living; to the dead we owe only the truth.

The reason that I call my doctrine logical atomism is because the atoms that I wish to arrive at as the sort of last residue in analysis are logical atoms and not physical atoms. Some of them will be what I call "particulars" - such things as little patches of color or sounds, momentary things - and some of them will be predicates or relations and so on.

Water is the first principle of everything.

I find that all my thoughts circle around God like the planets around the sun, and are as irresistibly attracted by Him. I would feel it to be the grossest sin if I were to oppose any resistance to this force.

Suffer it to be so now: for thus it becometh us to fulfil all righteousness.

As a genius of construction man raises himself far above the bee in the following way: whereas the bee builds with wax that he gathers from nature, man builds with the far more delicate conceptual material which he first has to manufacture from himself.

"Ah, Psyche," I said, "have I made you so little happy as that?"

There are two forms of knowledge, one genuine, one obscure. To the obscure belong all of the following: sight, hearing, smell, taste, feeling. The other form is the genuine, and is quite distinct from this. [And then distinguishing the genuine from the obscure, he continues:] Whenever the obscure [way of knowing] has reached the minimum sensibile of hearing, smell, taste, and touch, and when the investigation must be carried farther into that which is still finer, then arises the genuine way of knowing, which has a finer organ of thought.

The world thought well of my schoolmaster guardian, because he was neither a liar, nor a scamp, nor a gambler; but he was coarse, avaricious, and ignorant; he knew nothing beyond the confused lessons which he taught to his classes. He imagined that in forcing a youth to become a monk he would be offering a sacrifice acceptable to God. He used to boast of the many victims which he devoted annually to Dominic and Francis and Benedict.

We may search long to find where God is, but we shall find Him in those who keep the words of Christ. For the Lord Christ saith, " If any man love me, he will keep my words; and we will make our abode with him."

Behind man lies the abyss, nothingness; the Outsider knows this; it is his business to sink claws of iron into life to grasp it tighter than the indifferent bourgeois, to build, to Will, in spite of the abyss.

Thus he had a double thought: the one by which he acted as king, the other by which he recognized his true state, and that it was accident alone that had placed him in his present condition.

Someone in despair despairs over something. So, for a moment, it seems, but only for a moment. That same instant the true despair shows itself, or despair in its true guise. In despairing over something he was really despairing over himself, and he wants now to be rid of himself.

To look at a work of art in order to see how well certain rules are observed and canons conformed to impoverished perception. But to strive to note the ways in which certain conditions are fulfilled, such as the organic means by which the media is made to express and carry definite parts, or how the problem of adequate individualization is solved, sharpens esthetic perception and enriches its content.

I am angry at the custom of forbidding children to call their father by the name of father, and to enjoin them another, as more full of respect and reverence, as if nature had not sufficiently provided for our authority. We call Almighty God Father, and disdain to have our children call us so. I have reformed this error in my family.-[As did Henry IV of France]-And 'tis also folly and injustice to deprive children, when grown up, of familiarity with their father, and to carry a scornful and austere countenance toward them, thinking by that to keep them in awe and obedience; for it is a very idle farce that, instead of producing the effect designed, renders fathers distasteful, and, which is worse, ridiculous to their own children.

The aggregate capital appears as the capital stock of all individual capitalists combined. This joint stock company has in common with many other stock companies that everyone knows what he puts in, but not what he will get out of it.

The law will never make men free; it is men who have got to make the law free.

Your questions refer to words; so I have to talk about words. You say: The point isn't the word, but its meaning, and you think of the meaning as a thing of the same kind as the word, though also different from the word. Here the word, there the meaning.

My doubt goes like this: How could the Loving One have the heart to let human beings become so guilty that they got his murder on their consciences?

Conformity is an imitation of grace.

The relation of feeling toward art and its bringing-forth can be one of production or one of reception and enjoyment.

Lord Jesus Christ, our foolish minds are weak; they are more than willing to be drawn-and there is so much that wants to draw us to itself. There is pleasure with its seductive power, the multiplicity with its bewildering distractions, the moment with its infatuating importance and the conceited laboriousness of busyness and the careless time-wasting of light-mindedness and the gloomy brooding of heavy-mindedness-all this will draw us away from ourselves to itself in order to deceive us. But you, who are truth, only you, our Savior and Redeemer, can truly draw a person to yourself, which you have promised to do-that you will draw all to yourself. Then may God grant that by repenting we may come to ourselves, so that you, according to your Word, can draw us to yourself-from on high, but through lowliness and abasement.

You must love the crust of the earth on which you dwell more than the sweet crust of any bread or cake; you must be able to extract nutriment out of a sand heap.

Even then [at the time of Peter's speech in Acts 2] it was the last days; how much more so now, when there must still be as much time till the end of the world as has passed since the ascension of the Lord! We do not know the end of the world, because it is not for us to know the times or the seasons that the Father has set in his power; but we know that, like the apostles, we live in the last times, in the last days, in the last hour. Those who lived after the apostles and before us were more in what we call the last times, and we ourselves are in them even more than they; those who will come after us will be so much more, till one gets to those who will be, if one may say so, the last of the last, and finally till that day, the very last, of which the Lord means to speak when he said, "And I will raise him up on the last day". How far are we from that day? That is an impenetrable secret.

The moment we believe we've understood everything grants us the look of a murderer.

We are wont to call that human reasoning which we apply to Nature the anticipation of Nature (as being rash and premature) and that which is properly deduced from things the interpretation of Nature.

Unconscious assumptions or opinions are the worst enemy of woman; they can even grow into a positively demonic passion that exasperates and disgusts men, and does the woman herself the greatest injury by gradually smothering the charm and meaning of her femininity and driving it into the background. Such a development naturally ends in profound psychological disunion, in short, in a neurosis.

There is a greatness in the lives of those who build up religious systems, a greatness in action, in idea and in self-subordination, embodied in instance after instance through centuries of growth. There is a greatness in the rebels who destroy such systems: they are the Titans who storm heaven, armed with passionate sincerity. It may be that the revolt is the mere assertion by youth of its right to its proper brilliance, to that final good of immediate joy. Philosophy may not neglect the multifariousness of the world - the fairies dance, and Christ is nailed to the cross.

The function of knowledge in the decision-making process is to determine which consequences follow upon which of the alternative strategies. It is the task of knowledge to select from the whole class of possible consequences a more limited subclass, or even (ideally) a single set of consequences correlated with each strategy.

Aims, principles, &c., have a place in our thoughts, in our subjective design only; but not yet in the sphere of reality. That which exists for itself only, is a possibility, a potentiality; but has not yet emerged into Existence. A second element must be introduced in order to produce actuality - viz. actuation, realization; and whose motive power is the Will - the activity of man in the widest sense.

It is only by entering the transcendental, the supernatural, the authentically spiritual order that man rises above the social. Until then, whatever he may do, the social is transcendent in relation to him.

Reality is a creation of our excesses.

He is happy, whose circumstances suit his temper; but he is more excellent, who can suit his temper to any circumstances.

The emptiness of Zen Buddhism... creates a neighborly nearness between things.

There is something in human history like retribution; and it is a rule of historical retribution that its instrument be forged not by the offended, but by the offender himself. The first blow dealt to the French monarchy proceeded from the nobility, not from the peasants. The Indian revolt does not commence with the ryots, tortured, dishonoured and stripped naked by the British, but with the sepoys, clad, fed and petted, fatted and pampered by them.

Man is a universe in little [Microcosm].